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Besuto o sagasu
Heavenly Father, hear my request.
Help me to reach the time for rest at my best.
My cares have deprived me of peace.
Help me to find relief in the right degree of release.
I have been shaken by the noise of the enemy.
Their pressure has been at enmity with me.
Adversity has been used as an incantation.
Accusation has been the agent for defamation.
Public perception has been jaded with fake news
as a twisted incrimination of a mangled political view.
Fear and trembling have been miscast as courage.
The error of subversion has been thrown as a malnourished flourish.
My heart has recoiled within me.
What is it about the process that isn't being seen?
I said, "Ideas are bulletproof.
Each premise remains aloof.
"The conclusion is drawn as a proposal
for how to proceed with the vocal disposal.
"The better argument is so self-reliant
it is taken to be an expression of defiance.
"The purpose of government is self-limitation
to a conservative form of legal expression.
"Liberty in law is for public instruction.
The range for freedom does not condone destruction.
"Expenditure has to be minimal.
Otherwise, taxation becomes criminal.
"National security is defined for defense.
Profit from the precipitation of conflict is too intense.
"Invasion destroyed the balance of countervaillance.
Probable cause was rejected to sell electronic surveillance."
Don't agree to the abundance of logical fallacy.
Those with the weaker argument resort to fantasy.
Policy gets shaped by insanity.
Stories of violence and strife were released
to suggest that chaos rules the streets.
The right to bear arms for defense
allows the power of the well regulated to become intense.
Should a friend become a violent adversary
my mission will become disciplinary.
Lethal force is only justified against an imminent deadly threat.
Otherwise, some other form of punishment for correction is a better bet.
Anyone who threatens to damage another has broken the covenant.
Common law is the basis for morality in government.
I will entreat the Lord in the morning with my petition
to establish a warning against sedition.
I will ask for direction as to what is best.
I will do my best to earn no regrets.
I will pray for sustenance during the day
to work with integrity for the moral way.
I will ask for protection when night falls
to rejuvenate with rest when sleep calls.
Every priest offers prayer as sacrifice for sin.
Sacrifice is offered to build softness gently until strength wins.
Jesus asked the guardian for a drink of water.
She was surprised as she was not a tribal daughter.
He said, 'Ask of me and I will give you life.
Living water will release you from strife.'
Cast your burden on the Lord.
He will sustain you in what you can afford
with accord.
Put these words in your heart and soul.
Bind them insofar as your hand can hold.
Fix them as an emblem for thought.
Teach them to your children as taught.
Talk about them when you are at home
or wherever you may roam.
Think about them when you lie down
or you rise again to move around.
What are the poor and disabled in the state of civilization?
Should they not be encouraged to work for civilized generation?
Should there not be limits to deter damage to critical examination?
If the will to produce value is shown
so it can be known,
let it be grown.
Request favor for the lovely dream
but don't take until you make yourself mean.
Knowledge is formed by ruling out inconsistency
to frame general ideas for profit in rest, play or activity.
I am a descendent of the first formed child of earth.
I was generated in the womb so my mother could give birth.
Sing songs of any kind with gratitude in your heart.
Let the feeling of joy or sorrow radiate from that start.
Consent builds consensus in knowledge.
Benefit seeks agreement in and out of college.
The destructive will be led to the pit of destruction.
They will be offered the chance to become productive.
Insidious ways
lead to pernicious pay.
I will put my trust in God
that I may walk with pleasure on the esplanade.
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55 Exaudi, Deus
Answer, God
1 Hear my prayer, O God;
do not hide yourself from my petition.
2 Listen to me and answer me;
I have no peace, because of my cares.
3 I am shaken by the noise of the enemy
and by the pressure of the wicked;
4 For they have cast an evil spell upon me
and are set against me in fury.
5 My heart quakes within me,
and the terrors of death have fallen upon me.
6 Fear and trembling have come over me,
and horror overwhelms me.
7 And I said, "Oh, that I had wings like a dove!
I would fly away and be at rest.
8 I would flee to a far-off place
and make my lodging in the wilderness.
9 I would hasten to escape
from the stormy wind and tempest."
10 Swallow them up, O Lord;
confound their speech;
for I have seen violence and strife in the city.
11 Day and night the watchmen make their rounds
upon her walls,
but trouble and misery are in the midst of her.
12 There is corruption at her heart;
her streets are never free of oppression and deceit.
13 For had it been an adversary who taunted me,
then I could have borne it;
or had it been an enemy who vaunted himself against me,
then I could have hidden from him.
14 But it was you, a man after my own heart,
my companion, my own familiar friend.
15 We took sweet counsel together,
and walked with the throng in the house of God.
16 Let death come upon them suddenly;
let them go down alive into the grave;
for wickedness is in their dwellings, in their very midst.
17 But I will call upon God,
and the Lord will deliver me.
18 In the evening, in the morning, and at noonday,
I will complain and lament,
and he will hear my voice.
19 He will bring me safely back from the battle waged against me;
for there are many who fight me.
20 God, who is enthroned of old, will hear me and bring them down;
they never change; they do not fear God.
21 My companion stretched forth his hand against his comrade;
he has broken his covenant.
22 His speech is softer than butter,
but war is in his heart.
23 His words are smoother than oil,
but they are drawn swords.
24 Cast your burden upon the Lord,
and he will sustain you;
he will never let the righteous stumble.
25 For you will bring the bloodthirsty and deceitful
down to the pit of destruction, O God.
26 They shall not live out half their days,
but I will put my trust in you.
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Wisdom 7:1
I am mortal like everyone else.
I am a descendent of the first formed child of earth.
I was molded into flesh in the womb of a mother.
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I am a descendent of the first formed child of earth.
I was generated in the womb so my mother could give birth.
================
Colossians 3:16
Let the word of Christ dwell in you richly. Teach and admonish one another in all wisdom. Sing psalms, hymns and spiritual songs to God with gratitude in your hearts.
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Sing songs of any kind with gratitude in your heart.
Let the feeling of joy or sorrow radiate from that start.
================
Luke 7:22-3
Jesus said, 'Go and tell John what you have seen and heard. The blind receive their sight. The lame walk. Lepers are cleansed. The deaf hear. The dead are raised. The poor have good news brought to them. Blessed is anyone who takes no offense at me.'
-----------------------
What are the poor and disabled in the state of civilization?
Should they not be encouraged to work for civilized generation?
Should there not be limits to deter damage to critical examination?
What is the legal boundary for immigration?
Registration is the first step to determine location.
If the will to produce value is shown
so it can be known,
let it be grown.
================
Faith
https://images-na.ssl-images-amazon.com/images/I/61pstzZkvEL._SY606_.jpg
Mary Jane McCloud Bethune
b. 7.10.1875 Mayesville, South Carolina
d. 5.18.1955 Daytona Beach, Florida
Mary Jane McCloud Bethune was an American educator, stateswoman, philanthropist, and humanitarian best known for starting a private school for African-American students in Daytona Beach, Florida. The school is known as Bethune-Cookman University.
She co-founded the United Negro College Fund on April 25, 1944 with William Trent and Frederick D. Patterson.
She was born in Mayesville, South Carolina.
Mayesville
Mayesville is a town in Sumter County, South Carolina. The population was 731 at the 2010 census. This was a decline from 1,001 in 2000.
The patriarch of the Mayes family, Matthew Peterson Mayes II, was known as "the Squire." He had been a merchant in Raleigh, North Carolina. He was wounded in the War of 1812 and turned to agriculture on a farm. He purchased an existing plantation prior to 1819. This was turned into an empire that would survive the Civil War.
The fortunes made in cotton and tobacco created wealthy landowners in this area of South Carolina. Mayesville served the local area as a place to process these products for sale and to obtain supplies.
Merchants such as I.W. Bradley, Witherspoon Cooper and Isaac Strauss opened some of the earliest businesses in town. The town suffered greatly during the Civil War but thrived again for several decades beginning in about 1880.
The Squire died in 1879. He was buried in the historic cemetery at Salem Black River Presbyterian Church. His great-great grandson James Edgar Mayes was known locally as “Bubba Jim." He presided over an 8,000-acre cotton plantation in Mayesville and served as president of the National Cotton Council before his death in 1994.
Mary Jane Bethune
Mary Jane McCloud was born on July 10, 1875 in a small log cabin on a rice and cotton farm near Mayesville, South Carolina. She was the 15th of 17 children born to Sam and Patsy (McIntosh) McLeod, both former slaves.
Most of her siblings had been born into slavery. Her mother worked for her former master. Her father farmed cotton near a large house they called "The Homestead."
Her parents wanted to be independent so they had sacrificed to buy a farm for the family. Mary would accompany her mother to deliver "white people's" wash as a child. Mary became fascinated with their toys when she was allowed to go into the white children's nursery.
She picked up a book one day. A white child snatched it away from her as she opened it. She said that she didn't know how to read. Mary decided that the only difference between white and colored people was the ability to read and write. She used the experience as inspiration to learn.
McLeod attended Mayesville's one-room black schoolhouse. Trinity Mission School was run by the Presbyterian Board of Missions of Freedmen. She was the only child in her family to attend school. She taught her family what she had learned each day.
Mary walked five miles to get to and from school. Her teacher Emma Jane Wilson became a significant mentor in her life.
Wilson had attended Scotia Seminary. The seminary is now Barber-Scotia College. She helped McLeod attend the same school on a scholarship from 1888–1893. She attended Dwight L. Moody's Institute for Home and Foreign Missions in Chicago the following year. The school is called Moody Bible Institute now.
She hoped to become a missionary in Africa. She changed her goal to education when she was told that black missionaries were not needed. She planned to teach African Americans instead.
Mary married Albertus Bethune in 1898. They moved to Savannah, Georgia. She worked as a social worker until the Bethunes made the move to Florida. They had a son, named Albert.
Coyden Harold Uggams, a visiting Presbyterian minister, persuaded the couple to run a mission school in Palatka, Florida. The Bethunes moved in 1899. Mary ran the mission school and began an outreach to prisoners. Albertus left the family in 1907. He never got a divorce but relocated to South Carolina. He died in 1918 from tuberculosis
Bethune worked as a teacher briefly at her former elementary school in Sumter County. She began teaching at Haines Normal and Industrial Institute in Augusta, Georgia in 1896. This was part of a Presbyterian mission organized by northern congregations.
It was founded and run by Lucy Craft Laney. Laney was the daughter of former slaves. She ran her school with a Christian missionary zeal. She emphasized character and practical education for girls. She also accepted the boys who showed up eager to learn. Laney's mission was to imbue Christian moral education in her students to arm them for their life challenges.
Bethune adopted Laney's educational philosophy. This philosophy included her emphasis on educating girls and women to improve conditions for black people. She said, "I believe that the greatest hope for the development of my race lies in training our women thoroughly and practically."
This strategy is being followed by organizers in numerous developing countries.
Educating women raises the lives of families as a whole. Bethune was transferred by the Presbyterian mission to the Kindell Institute in Sumter, South Carolina after one year at Haines. She had met her next husband there.
Bethune moved from Palatka to Daytona to start her school for girls because it had more economic opportunity. It had become a popular tourist destination. Businesses were thriving. She rented a small house for $11.00 per month in October 1904. She made benches and desks from discarded crates. She acquired other items through charity. Bethune used $1.50 to start the Educational and Industrial Training School for Negro Girls.
She initially had 6 students. There were 5 girls aged 6 to 12 and her son Albert. The school bordered Daytona's dump. Bethune, parents of students and church members raised money by making sweet potato pies, ice cream and fried fish. They sold them to crews at the dump.
The students made ink for pens from elderberry juice and pencils from burned wood in the early days. They asked local businesses for furniture. Bethune wrote later, "I considered cash money as the smallest part of my resources. I had faith in a loving God, faith in myself, and a desire to serve." The school received donations of money, equipment and labor from local black churches. Bethune was teaching more than 30 girls at the school within a year.
Bethune also courted wealthy white organizations such as the ladies' Palmetto Club. When Booker T. Washington of Tuskegee Institute visited in 1912, he advised her of the importance of gaining support by white benefactors for funds.
Bethune had met with Washington in 1896 and was impressed by his clout with his donors. She invited influential white men to sit on her school board of trustees. She gained participation by James Gamble (of Procter & Gamble) and Thomas H. White (of White Sewing Machines).
The rigorous curriculum had the girls rise at 5:30 a.m. for Bible study. The classes in home economics and industrial skills such as dressmaking, millinery, cooking and other crafts emphasized a life of self-sufficiency for them as women. Students' days ended at 9 pm.
Bethune added science and business courses, then high school-level courses of math, English and foreign languages. She was always seeking donations to keep her school operational. When she traveled, she was fundraising. A donation of $62,000 by John D. Rockefeller helped.
The Methodist Church helped the merger of her school with the boys' Cookman Institute in 1931. A coeducational junior college was formed. It was named Bethune-Cookman College. Bethune became president.
Bethune-Cookman School continued to operate through the Great Depression. The school met the educational standards of the State of Florida. Bethune had to cut back her time as president because of her duties in Washington, DC from 1936 to 1942.
Funding declined during this period of her absence. The college had developed a four-year curriculum and achieved full college status by 1941. Bethune gave up the presidency by 1942. Her health was being adversely affected by her many responsibilities.
Daytona Beach Florida was lacking a hospital that would help people of color in the early 1900's. Bethune had the idea to start a hospital after an incident involving one of her students.
She was called to the bedside of a young female student who fell ill with acute appendicitis. It was clear that the student needed immediate medical attention, yet there was no local hospital to take her to that would treat black people.
Bethune insisted that the white physician at the local hospital help the girl. She was asked to enter through the back door when she went to visit her student. She found that her student had been neglected, ill-cared for and segregated on an outdoor porch at the hospital.
Bethune decided that the black community in Daytona needed a hospital out of this experience. She found a cabin near the school. Sponsors helped her raise money. She purchased it for five thousand dollars.
Bethune opened the first black hospital in Daytona in 1911. It started with two beds and held twenty within a few years. Both white and black physicians worked at the hospital along with Bethune's student nurses. This hospital went on to save many black lives within the twenty years that it operated.
Daytona' s public hospital, Halifax, agreed to open a separate hospital for people of color in 1931. Black people would not fully integrate to the public hospital's main location until the 1960's.
Bethune's participation in a number of national or regional institutions helped her to raise funds for her school and hospital. She was the Florida chapter president of the National Association for Colored Women from 1917 to 1925. She was national president for the NACW in 1924. She was the president of the Southeastern Federation of Colored Women's Clubs from 1920 to 1925.
She founded the National Council of Negro Women in New York City in 1935. The council brought together representatives of 28 different organizations to work to improve the lives of black women and their communities.
She entered the realm of New Deal socialism when she became employed by the National Youth Administration (NYA) as a federal agency created under Roosevelt's Works Progress Administration (WPA). The administration provided programs specifically to promote relief and employment for young people.
It focused on unemployed citizens aged 16 to 25 years who were not in school. It is easy to imagine that Bethune entered into a socialist program that contradicted the work ethic promoted by her school for industrial employment.
Insofar as socialist programs were designed to meet the demands of labor and the demands were for benefits for the least amount of labor, the socialism wasn't aimed at the production of a value for society.
She earned a full-time staff position in 1936 as an assistant for the NYA. She was appointed to a position of Director of the Division of Negro Affairs within 2 years. She became the first African-American female division head as such. She managed NYA funds to help black students through school-based programs. She was the only black agent of the NYA who was a financial manager.
Bethune became a close and loyal friend of Eleanor and Franklin Roosevelt. Eleanor requested a seat next to Bethune despite state segregation laws at the Southern Conference on Human Welfare in 1938 held in Birmingham, Alabama.
Bethune told black voters about the work being done on their behalf by the Roosevelt Administration. She made their concerns known to the Roosevelts. She had unprecedented access to the White House through her relationship with the First Lady.
She used her access to form a coalition of leaders from black organizations called the Federal Council of Negro Affairs. This came to be known as the Black Cabinet. It served as an advisory board to the Roosevelt administration on issues facing black people in America.
It was composed of numerous talented blacks, mostly men, who had been appointed to positions in federal agencies. This was the first collective of black people working in higher positions in government.
Bethune became a member of the Methodist Church in 1931 when it endorsed the merger of the male and female schools into Bethune-Cookman College. The church was segregated. She was prominent in the primarily black Florida Conference, but claimed that she was against segregation.
She argued that segregation was opposed to the integration of rights for all.
She opened her school for black students to tourists in Daytona Beach on Sundays to show off her students' accomplishments, to host national speakers on black issues and to take donations.
She co-founded the United Negro College Fund on April 25, 1944 with William Trent and Frederick D. Patterson. The UNCF is a program in which is gives many different scholarships, mentorships and job opportunities to African American and minority students attending any of the 37 historically black colleges and universities.
William J. Tent had joined Frederick D. Patterson and Mrs. Bethune in raising money for UNCF. The organization started in 1944. Trent had raised over 50 million by 1964.
Bethune was described as "ebony" in complexion. She carried a cane, not for support but for effect. She said it gave her "swank". She was a teetotaler and preached temperance. She took opportunities to chastise drunken blacks she encountered in public.
Bethune said more than once that the school and the students in Daytona were her first family. Her son and extended family came second. Her students often referred to her as "Mama Bethune."
She was noted for achieving her goals. Dr. Robert Weaver, who also served in Roosevelt's Black Cabinet, said of her, "She had the most marvelous gift of effecting feminine helplessness in order to attain her aims with masculine ruthlessness."
Self-sufficiency was a high priority throughout her life. Bethune invested in several businesses. Her investment in the Pittsburgh Courier, a black newspaper, was included. She also invested in many life insurance companies. She founded Central Life Insurance of Florida. She eventually retired in Florida.
Blacks were not allowed to visit the beach due to segregation. Bethune and several other business owners invested in Paradise Beach. They purchased a 2-mile (3.2 km) stretch of beach and the surrounding properties. They sold these to black families. Paradise Beach was later renamed as Bethune-Volusia Beach in her honor.
Bethune had defended the U.S. Supreme Court ruled in Brown v. Board of Education (1954) that segregation of public schools was unconstitutional. She defended the decision by writing in the Chicago Defender that year.
She said that there can be no divided democracy, no class government or no half-free county under the constitution. There can be no discrimination, no segregation, no separation of citizens from the rights which belong to all.
She admit that we are on our way, but these are frontiers which must be conquered. There must be full equality in education, in franchise, in economic opportunity and full equality in the abundance of life. She was an egalitarian.
Having been educated in schools with integrated populations, I don't argue that segregation is better than integration. I have to say that while I respect Bethune's fundraising success, she played the sympathy card for her race in order to gain more funds for her special group.
Much of her success was based on the implication that she was working toward integration, but she didn't have to observe the goal as a requirement for her school or her organization. She did support integration as a requirement for public schools and church.
More recent Supreme Court decisions have decided against the favoritism in civil rights for minorities as a requirement for the majority group. Liberals have used the claim of civil or human rights violations in other countries as the justification for invasion, occupation or air strikes.
Those violations may have been a reflection of less economic development in the foreign nation. They have may have been reported as such when they weren't violations in fact. There may have been incidents caused by covert agents working to make it look like the violations were caused by the government for the country.
The violation of rights in a foreign country is not a justification for insurrection against the government or invasion of the country for the establishment of military forces in their territory.
It can be said that freedom of assembly allowed for the development of segregated schools as a means to work for integration. When the majority group is being taxed to pay for war or military maneuvers in a foreign land; being taxed to pay for the integration of schools and organizations; and paying for the success of majority and minority groups with charity, then the burden of proof for integrated citizenship is being paid for with money that mainly comes from the majority group and wealthy contributors.
This is the very group that Marxists define as the problem. The middle class is paying for that which works for the integration of populations, but socialists define this class and those business leaders who are capitalists as the cause of economic malady.
Florida schools have integrated populations at this point in time, but intervention by liberals with national government has allowed for undocumented immigrants to disrupt the course of instruction in the classroom for the entire class.
Teachers and administrators have not been allowed to discipline, suspend or expel this kind of student because any who would have been threatened with the termination of employment by middle level management that is seeking to exploit the claim that the legislature is the supreme authority in government.
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Mary Bethune
S. 玛丽白求恩
T. 瑪麗白求恩
玛 Ma agate 瑪 on grace Ma めあ メア Me 메 me
丽 li pretty 麗 rei lovely ri り- リ- li 리 lee
白 Bai bright 白 haku white Be べ ベ Be 베 the
求 qiu demand 求 kyu request sun す-ん ス-ン tun 툰 toon
恩 en kindness 恩 on favor
----------------------
Request favor for the lovely dream
but don't take benefit until you make yourself mean.
================
Wiki Bio Bethune
Lectionary Bio
Bethune Cookman University
The Anglo-Catholic position supports baptism and the eucharist as sacraments instituted by Jesus as the Leader for the Church.
Classicism in literature and education present the case for using reason to support opinion with knowledge of the language.
The royalist position is an advocacy for defense against attack in the general sense. It is also promotes conservative reform with respect for inheritance, the line for succession, the communication of intent in public ceremony and the principles for management of property.
Bishop Selwyn traveled to New Zealand with respect for the consideration of the value of British occupancy in a foreign territory. How is a foreign power to conduct itself with respect for the benefit of tribal society in their territory?
The successful missionaries went into tribal society in order to learn their language, to teach ours and to include those who wished to join in the Church as the religious element for political development in the foreign territory.
I suspect that education in the value of hygienic practice is a first step in the development of a primitive culture. Instruction in home economics is actually the next step. Then comes education in the exchange of language for the development of political benefit.
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